Author: Al Imaam Ibn Qayyim al Jawzeeyah Reference: Mukhtasar Minhaaj al Qaasideen: P. 31

The first: The category of the oppressor to himself, the negligent one, one who is deficient in performing ablution for it, negligent with its appointed time periods, its boundaries and its pillars.

The second: One who preserves it appointed time periods, its boundaries, its outward pillars and ablution for it. However, he forsakes striving against his own self from whisperings and thinking to himself, and so is preoccupied with whisperings and thoughts.

The third: One who preserves its appointed time periods, its pillars as well as strives against himself in repelling whisperings and distracting thoughts that overcome him, he is busy in striving against his enemy in order to prevent him from stealing his prayer, he is in prayer as well as Jihaad.

The fourth: One whom when he stands for prayer perfects its rights, its pillars and its boundaries. His heart is occupied with preserving its boundaries and preventing anything of it being lost, rather all his attention is directed to performing it as it should be, in its most complete and perfect form, his heart is occupied with the prayer and worshiping his Lord the Elevated with it.

The fifth: One who performs the prayer like the previous person, but in addition to this, he has taken his heart and presented it to his Lord. He looks at his Lord with his heart, fully concerned with Him, in utmost obedience out of love and reverence for Him, it is as if he sees and witnesses his Lord. All distracting thoughts and whisperings fade away and the veil between him and his Lord is removed. The difference between this person in his prayer and others, is greater and better than all that is between the heavens and earth, he is fully occupied and overjoyed with his Lord in his prayer. The first category is punished, the second is held accountable, the third is pardoned, the fourth is rewarded and the fifth is brought close to his Lord, because he gains a portion of what made the prayer a delight to him. For whoever is delighted with his prayer in the life of this world, will be delighted by being close to his Lord in the afterlife as well as being delighted with his Lord in this life, and whoever is delighted with Allaah, everything would be delighted with him, and whoever is not delighted with Allaah the Elevated, his soul will be torn apart for the life of this world in loss. It is narrated that when a servant stands for prayer, Allaah the Glorified says; “Remove the veil.”, and if the servant turns away He says: “Replace it.” This ‘turning away’ has been explained as the turning of the heart away from Allaah the Mighty to other than Him. So if he turns away, the veil is replaced between him and his Lord and Shaytaan enters and presents worldly affairs to him, he shows them to him in the image of a woman. But if he turns with his heart to Allaah and does not turn away, Shaytaan would not be able to come between Allaah and that heart, he only enters if the veil is replaced. If he returns to Allaah the Elevated with his heart, the Shaytaan would escape, and if he turns away, the Shaytaan would return, such is his state with his enemy in prayer

(Part No. 18; Page No. 64) Eighth question of Fatwa no. 18452 Question 8:

 how can I be sure that the person proposing to me is committed to applying Allah’s Shari`ah (law) in his personal behavior and conduct with others bearing in mind that nowadays there are many people pretending to be so?

Answer: It is Wajib (obligatory) on the Waliy (a legally accountable person acting for a woman seeking marriage) to make inquiries about whomever makes such a proposal. If the Waliy is satisfied with the Din (religion) and characteristics of the concerned person, he is to accept his marriage proposal; otherwise, he should not accept it. There are many easy ways of knowing the qualities of the person proposing such as asking his relatives and colleagues about him and examining his personality. Haste should be avoided regarding such a matter. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’ Chairman: `Abdul-`Aziz ibn `Abdullah ibn Baz Deputy Chairman: `Abdul-`Aziz Al Al-Shaykh Member:`Abdullah ibn Ghudayyan Member: Salih Al-Fawzan Member: Bakr Abu Zayd

Concerning the Hadeeth ”You And Your Wealth Are Your Father’s”

 Question: I heard that the Prophet (sallAllaahu `alayhi wa sallam) said, “You and your wealth are your father’s.” (Ibn Majah no. 2292) But I also heard that this Hadeeth might be weak; please explain.

Answer: Because of its many narrations that strengthen each other, this Hadeeth is not weak. And it means that if a man has wealth, his father may be free with that wealth, taking what he wants from it, but under conditions:

 1) By taking his son’s money, a father may not bring harm to him. For example, it is not permitted for a father to take a coat that his son uses for protection from the cold or to take his food that he uses to ward off hunger.

2) That wealth must not be from things that the son needs. For example, if the son has a female slave, the father may not take her, since the son needs her. If the son has a car that he uses to get from one place to another and if he doesn’t have money to buy a replacement, his father may not take it from him.

 3) The father may not take wealth from one child to give it to another of his children, because this will lead to enmity between the children and because doing so involves favouritism for some of one’s children over the others. If, however, one of his children is needy, the father is not only permitted to give him money (without giving to the others), but he must give to him. In any case, this Hadeeth is a binding proof, one that the scholars accept and implement, but as I said, with conditions. When he takes wealth from his son, a father is not permitted to harm him, is not permitted to take what that son needs, and is not permitted to take from that son to give to another son. And Allaah Almighty knows best.

Shaykh Muhammad bin Saalih al-`Uthaymeen Fatawa Islamiyah, Vol. 7, Pages 177-178, DARUSSALAM

Benefit: Given the Choice – Marry a Sister Upon the Sunnah or a Sister Upon Misguidance?

In the Name of Allaah, Ar-Rahmaan, Ar-Raheem… ‘Imraan ibn Hitaan, as-Sunnee (meaning that he was a sunnee) thumma (then he became a) al-Khaarijee: He adopted the madh-hab of the khawaarij during the later stages of his life. The reason for that was his cousin (female) was of the madh-hab of the khawaarij, so he wanted to make her change, however she ended up making him change to her madh-hab!1 Ibn Katheer further stated: “‘Imraan ibn Hitaan Al-Khaarijee: At first he was from Ahlus-Sunnah wal-Jamaa’ah. However he married a very beautiful woman from the Khawaarij and he loved her immensely, whereas he was unattractive. Thus he wanted to change her to the Sunnah but she refused, hence he deviated along with her to her madh-hab. He was a prolific poet. He is the one who praised the killer of ‘Alee (‘Abdur-Rahman ibn Muljim) by stating the following: “A strike from an ever-repentant one; he did not do it except to attain the pleasure of the One who possesses the ‘Arsh. Indeed I will always remember this act for I consider him one to be of the most faithful servants in the sight of Allaah.”2 Imaam adh-Dhahabee’s wife told him, “I and you will be in Jannah together because you were blessed (i.e. to have a very pretty wife) and you showed gratitude, and I was tested and I was patient.”3 As Abu ‘Aaliyyah said, “Two favors Allaah bestowed upon me and I don’t know which is greater than the other: the first one is that He made me a Muslim, and second is that He did not make me a Harooree (i.e. a Khaarijee).”

4 —————————- 1 At-Tah-dheeb (8/167-168) 2 Al-Bidayah wan-Nihayah (9/65) 3 Siyar ‘alaamu-Nubala (4/213) 4 It is interesting to note that he is one of the narrators of hadeeth whose hadeeth are in Saheeh Al-Bukhaaree source: Troid.org

سم الله الرحمان الرحيم السلام عليكم و رحمة الله و بركــــاته Misyaar marriage is where a man does a shar’i marriage contract with a woman, meeting the conditions of marriage, but the woman gives up some of her rights such as accommodation, maintenance or the husbandýs staying overnight with her.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about Misyaar marriage; this kind of marriage is where the man marries a second, third or fourth wife, and the wife is in a situation that compels her to stay with her parents or one of them in her own house, and the husband goes to her at various times depending on the circumstances of both. What is the Islamic ruling on this type of marriage?

 He replied: There is nothing wrong with that if the marriage contract fulfils all the conditions set out by sharee’ah, which is the presence of the wali and the consent of both partners, and the presence of two witnesses of good character to the drawing up of the contract, and both partners being free of any impediments, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “The conditions that are most deserving of being fulfilled are those by means of which intimacy becomes permissible for you” and “The Muslims are bound by their conditions.” If the partners agree that the woman will stay with her family or that her share of the husbandýs time will be during the day and not during the night, or on certain days or certain nights, there is nothing wrong with that, so long as the marriage is announced and not hidden.

Fataawa ‘Ulama’ al-Balad al-Haraam (p. 450, 451) and Jareedah al-Jazeerah issue no. 8768, Monday 18 Jumaada al-Oola 1417 AH. Shaykh Abd al-Azeez Aal al-Shaykh (may Allaah preserve him) was asked:

There is a lot of talk about misyaar marriage being haraam or halaal. We would like a definitive statement about this matter from you, with a description of its conditions and obligations, if it is permissible.

 He replied: The conditions of marriage are that the two partners should be identified and give their consent, and there should be a wali (guardian) and two witnesses. If the conditions are met and the marriage is announced, and they do not agree to conceal it, either the husband, the wife or their guardians, and he offered a waleemah or wedding feast, then this marriage is valid, and you can call it whatever you want after that. End quote.

 Jareedah al-Jazeerah, Friday 15 Rabee’ al-Thaani 1422 AH, issue no. 10508. Shaykh al-Albaani was asked about Misyaar marriage and he disallowed it for two reasons: (i) That the purpose of marriage is repose as Allaah says (interpretation of the meaning): “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect” [al-Room 30:21]. But this is not achieved in this kind of marriage. (ii) It may be decreed that the husband has children with this woman, but because he is far away from her and rarely comes to her, that will be negatively reflected in his children’s upbringing and attitude.

 

See: Ahkaam al-Ta’addud fi Daw’ al-Kitaab wa’l-Sunnah (p. 28, 29).

A Wife Can Be A Source Of Reward!

Assalaamu ‘Alaikum In the name of Allah, the All-Merciful, the Most Merciful

 

The Prophet (sallAllaahu alayhi wa sallam) – said: .”Actions are but by intentions, and everyone will have what he intended. (Al-Bukhâri, Muslim and others) A Wife Can Be A Source Of Reward! Ibn Mas’ood (ra) related that the Prophet (saw) said; “When a man spends on his family seeking the reward for that from Allaah, then it is charity on his behalf.” [Saheeh Bukhaari] Sa’d Ibn Abee Waqaas (ra) related that Allaah’s Messenger said; “Indeed, whenever you spend seeking Allaah’s Countenance for doing so, you will be rewarded for it – even for what (i.e., the food) you put in the mouth of your wife.” [Saheeh Bukhaari] Abu Dharr related that Allaah’s Messenger said; “In the private part of each of you there is charity.“ The companions asked; “O Messenger Of Allaah, does one of us fulfil his (sexual) desire (i.e., have sexual relations with his wife) and still get rewarded?!“ He said; “Yes, do you not see that if one were to use it for haraam (i.e., if one was to have sexual relations with a woman other than his wife) – there would be a sin upon him? And similar is the case of the one who uses it for halaal (purposes)! He has his reward!” [Saheeh Muslim]

Al-Musayyib Ibn Ra’fi’ reported that Abdullah Ibn Mas’ud said”“A memoriser of the Quraan should be known for his long night prayers when people are asleep, his fasting when people are eating, his saddness when people are happy, his slience when people are talking nonsense, and his humbleness when people are not.He should be wise, gentle and not talk to much: he should not be rude, negligent, clamorous, nor hot tempered. “ [Ibn Al Jawzee, Sifaat As-Safwa: 1/413]

It is reported that the wife of Imâm Sa’îd b. Al-Musayyib – Allâh have mercy on him – said: We only ever used to speak to our husbands like you address your commanders and leaders: [we would supplicate for them when talking to them] “May Allâh keep you right!”, “May Allâh keep you well!” Abû Nu’aym, Hilyatu Al-Awliyâ` 5:198. After the death of his wife Umm Sâlih, Imâm Ahmad – Allâh have mercy on them, used to praise her. He once said: In the thirty years she was with me, we never had a single word of disagreement. Al-Khatîb Al-Baghdâdî, Târîkh Baghdâd 16:626.

All praise is due to Allaah, and may He raise the rank of His Messenger…

1) Present beneficial articles that help the Muslims understand their Religion with evidences and clear language.

2) Translate the best and most suitable things for eager new Muslims from the recognized scholars of Islaam of past and present.

3) Clearly identify the sources of the articles. Make this an essential piece of information that you simply do not allow yourselves to publish without. a) Cite the URL of reliable websites, like those officially overseen by the scholars themselves. b) Cite the name of the Arabic printed book, with its printing information (publisher, which printing, year, etc.). c) Cite the name of the recording with all info that identifies it (like tape no. 5, or track no 13, 1:11:43 (the time where the quoted words begin), etc.

4) Clearly identify the translator, using a name that he/she is known by. Academic responsibility takes precedence here over an assumed level of sincerity (when the translator claims he wants to remain anonymous). Make this an essential piece of information that must be published with your articles as well.

5) If you do not want to cite the name of the translator because you feel he/she is not trustworthy, then why are you publishing his/her material in the first place?!

 6) Avoid so called ‘compilations’ by those less than the scholars, or those whose compilations have not been reviewed and approved by the scholars. Typical examples of this are: Compiled from the works of So-and-So… or Taqwaa, from the works of Ibn Rajab, Ibn Katheer, and Ibn al-Qayyim, etc. Compilations are a type of ta’leef (authorship), and being salafee and having good intentions does not mean that a person is capable of this academic task.

7) Do not rely on newspaper articles, blogs, tweets, or even message boards as sources of information, even if only reliable scholars are quoted. The recent fitnah in the Arab lands and the ill-intended, twisted and outright false reports of journalists have proven to be tactfully deceitful and misleading. Journalists are hasty people who rush to finish their writings daily before print deadlines. This is the exact opposite approach we must take in times of fitnah – careful consideration and deliberation, choosing silence over any doubtful benefit. 8) Review your work carefully. A qualified and sincere student who translates with good intentions should have no problem having someone he feels is a better translator than him review his work (at least the hardest parts), and then a proper English editor before publishing. This may be difficult for someone whose intentions are flawed. Anyone who feels these points have some benefit in them should carefully review the following article as well: http://www.sahab.net/forums/index.php?showtopic=97256 And Allaah knows best.

Moosaa ibn John Richardson

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=12246

Shaykh Salih Al-Fawzan on Wearing Clothes that have the Names of Kuffar on them In one of his lessons on Tathir Al-I’tiqad, Shaykh Salih b. Fawzan Al-Fawzan – Allah protect him, was asked the following question: [What about] a person who wears what the unbelievers wear, and on the back [of the clothing] is written the name of a Kafir player (sportsman) when the wearer does not intend to copy this player or the unbelievers? The Shaykh replied: This is to be considered respect and esteem for the Kafir. As long as he is wearing clothes upon which is written the name of the Kafir, or a picture of him, this is respect and esteem for the Kafir. It is not allowed to do this; the least that can be said about it is that it is haram (forbidden in Islam). If [the wearer really does] respect and esteem [the Kafir], he is in danger of apostasy (leaving the fold of Islam). Yes. Translated by: Abu Abdillah Owais Al-Hashimi From: (Arabic) http://www.sahab.net/forums/index.php?showtopic=120239 Audio clip (Arabic, download) of the original question/answer: http://shup.com/Shup/500033/adran-9.mp3